Vaccinations need to reach 90% of First Nations adults and teens to protect vulnerable communities

Paul Komesaroff, Monash University; Donna Ah Chee, Indigenous Knowledge; Ian Kerridge, University of Sydney, and John Boffa, Curtin UniversityWhile some Australians are awaiting the nation reopening after lockdowns with hope and optimism, others are approaching it with dread. This is because a blanket lifting of restrictions when the vaccination rate reaches 70% will have devastating effects on Indigenous and other vulnerable populations.

At present, vaccination rates in Indigenous populations are very low. Meanwhile international data show the risk of serious illness and death among First Nations populations from COVID and other diseases is up to four times that of the wider population.

Once restrictions are lifted everyone unvaccinated will be exposed to the virus. The outcomes for Indigenous people may therefore resemble the early effects of British colonialism, when a high proportion of the population died from introduced infections.

Aboriginal and Torres Strait Islander adults and teenagers need vaccination rates of 90-95% among First Nations people to protect their communities.

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Additional health challenges

As with many other medical conditions, the effects of COVID-19 are worse among people with lower socioeconomic status and especially among Aboriginal and Torres Strait Islander people.

There are multiple reasons for this, including the greater likelihood of underlying conditions and reduced access to appropriate health care.

We saw a similar situation in 2009, when H1N1 influenza rates among Aboriginal and Torres Strait Islander people were more than five times those of other Australians.

Overseas, COVID-19 has been associated with striking racial disparities, with death rates for African Americans more than triple the rates for Caucasians, and more than 4% for Navajo people (compared to 1.6% for the whole population).

Outcomes for other First Nations groups in the United States and elsewhere are similar.

What’s the current vaccination plan?

On September 9, the New South Wales government announced its intention to lift lockdowns and other public health measures when the state reaches a vaccination target of 70% of the adult population. This equates to a little over 50% of the state’s population.

NSW will reach the 70% target in less than a month in NSW and the nation will reach the target by October 30.

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If such a policy were implemented it would have disastrous consequences for Aboriginal and Torres Strait Islander and other vulnerable populations.

Vaccination rates in Aboriginal and Torres Strait Islander communities are lagging badly behind the remainder of the Australian population. In many places in NSW, Western Australia, Queensland and the Northern Territory fewer than 20% are fully vaccinated.

What should happen instead?

Aboriginal organisations have called on state and federal governments to delay any substantial easing of restrictions until vaccination rates among Aboriginal and Torres Strait Islander populations aged 12 years and older reach 90-95%.

The organisations calling for such a target include the National Aboriginal Community Controlled Health Organisation, the Aboriginal Medical Services of the Northern Territory and the Central Australian Aboriginal Congress.

A 90-95% vaccination rate gives about the same level of population coverage for all ages as the 80% target for the entire population. That’s because Aboriginal and Torres Strait Islander communities are younger than the wider population.

Vaccinating 90-95% of the Aboriginal and Torres Strait Islander population will better protect children and other unvaccinated people in First Nations communities from infection.

This will require an immediate, well-resourced and determined effort to lift vaccination rates.

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How can this be achieved?

Many Aboriginal community controlled health services are already running urgent vaccination campaigns with existing resources, but more needs to be done.

The Australian government’s announcement this week of A$7.7 million to fast-track vaccinations in 30 priority areas across the country is an important first step.

But the program needs to be expanded to all areas with significant Aboriginal and Torres Strait Islander populations.

Australia’s First Nations vaccination program needs to:

1. guarantee a sufficient and reliable source of vaccines to Aboriginal and Torres Strait Islander communities
2. ensure health services have the capacity and the workforce to carry out intensive outreach vaccination programs. This includes culturally knowledgeable Aboriginal and Torres Strait Islander workers able to engage with communities, and clinicians
3. address vaccine hesitancy. This should start with the recognition there are many reasons for reluctance to be vaccinated.

What are the reasons for vaccine hesitancy?

For some, there is a historical and understandable distrust of the health system.

Others have been confused or made fearful by misinformation spread on social media or through fringe religious groups.

Many others are not fundamentally opposed to vaccination but are adopting a “wait and see” approach.

To overcome this hesitancy we need urgent government support for financial incentives, in the form of food vouchers or other benefits. This has been done for vulnerable groups in other countries.

Non-financial incentives requiring full vaccination for travel, entering pubs, clubs, restaurants, sporting venues and so on need to be flagged now with a commencement date in the near future.

Effective health education in Aboriginal languages developed by local Aboriginal community controlled health services need to be in the media daily.

Don’t leave vulnerable groups behind

All this is achievable but it requires the combined efforts of government working in partnership with Aboriginal community controlled health services.

Until the 90-95% target is met, rigorous restrictions should remain in place. This is consistent with modelling from the Burnet and Doherty institutes, which inform the NSW and national policies about reopening.

As the Burnet Institute told the authors of this article, Australia:

should not move to Phase B and C until vaccination coverage in each jurisdiction’s Aboriginal and Torres Strait Islander communities is as high as, or even higher than, the general community.

Similar considerations undoubtedly apply to some other vulnerable groups in the population.

Australia remains burdened by the legacy of centuries of harm and damage to its First Nations people. We are facing the possibility of a renewed assault on Aboriginal and Torres Strait Islander health.

The difference today is the outcomes are foreseeable and we know what needs to be done to avert them.

Paul Komesaroff, Professor of Medicine, Monash University; Donna Ah Chee, Central Australian Aboriginal Congress, Indigenous Knowledge; Ian Kerridge, Professor of Bioethics & Medicine, Sydney Health Ethics, Haematologist/BMT Physician, Royal North Shore Hospital and Director, Praxis Australia, University of Sydney, and John Boffa, Adjunct Associate Professor, Curtin University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

The first Indigenous COVID death reminds us of the outsized risk NSW communities face

The second wave of COVID-19 in New South Wales brings concerns about vaccination rates in Aboriginal and Torres Strait Islander people.
Shutterstock

Kalinda Griffiths, UNSWOn Sunday, New South Wales saw four more deaths from COVID-19. One of them was a man from Dubbo who was in his 50s and unvaccinated. It was the first COVID-19 death of a First Nations person in Australia.

Aboriginal communities in remote areas have been pleading with the government for help with medical resourcing and food for families. It was recently found there were pleas for protection against COVID in Wilcannia, with Aboriginal health organisation Maari Ma Aboriginal Health contacting Ken Wyatt about this back in March last year.

There has been some progress in the nation’s vaccination rates with a little over 32% of the eligible population over the age of 12 now vaccinated. However, the second wave of COVID-19 in New South Wales highlights concerns for the unvaccinated and those with multiple risk factors. This includes Aboriginal and Torres Strait Islander people.

New South Wales is now in day 76 of their most recent outbreak with cases reaching over 20,000.

Aboriginal and Torres Strait Islander people were identified as a priority group early in the vaccine rollout, yet they still have lower vaccination rates than the NSW population.

Almost 12% of Aboriginal and Torres Strait Islander people are fully vaccinated in NSW compared to almost 30% of the non-Indigenous population.

Aboriginal and Torres Strait Islander people at risk

It’s well known Aboriginal and Torres Strait Islander people experience higher rates of disease than non-Indigenous people. Aboriginal and Torres Strait Islander people in New South Wales experience two or more health conditions at a rate that is over two and half times greater than non-Indigenous people.

In addition, there is increased risk of spread in families, as larger family groups often live together in regional and remote communities.

These risks, along with extreme yet ignored service gaps in regional and remote areas, mean our Indigenous community is facing severe risk of death and disease from the COVID-19 pandemic.

Children and young people under the age of 20 account for a little over 20% of Australia’s case numbers, with all children aged 12 to 15 now recommended to get the Pfizer vaccine.

Pre-existing conditions such as asthma, gastrointestinal disease, diabetes/prediabetes, as well as children who are immunocompromised and preterm, have been found to be predictors of severe COVID-19 disease.

This is of great concern to Aboriginal communities, considering Aboriginal children are up to two times more likely to be hospitalised for respiratory conditions than non-Indigenous children.

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We need better data

The gaps in COVID-19 publicly available data are concerning, especially data specific to Aboriginal and Torres Strait Islander peoples.

There is currently no information on vaccination rates for children over the age of 12 in out-of-home care. In 2018 there were 45,800 children in out-of-home care. About 40% of these children are Aboriginal and Torres Strait Islander.

There is also little to no data available on the number of Aboriginal and Torres Strait Islander people tested for COVID, as well as issues with the accuracy of Indigenous status in the reporting of the case numbers.

Despite the daily high case numbers, this week the New South Wales government announced restrictions in the state will be relaxed across selected local government areas for those people who are fully vaccinated.

While the risk for those people who are vaccinated is relatively low, greater activity could still increase the spread of COVID-19 across the state, putting people in Aboriginal communities at greater risk.

Knowing exactly who is vaccinated and who is at greatest risk will be of the utmost importance as restrictions start to ease.

How the public can help

The increasing case numbers and resultant lockdowns across NSW local government areas have seen Aboriginal communities having limited access to health care and basic necessities due to limitations in the supply of regional and remote supermarkets. A number of First Nations people have rallied together to support their communities.

This has included pages that have been set up for:

• emergency food packs across western NSW
• support for Wilcannia community
• fresh fruit and veggies in Wilcannia
• a volunteer group to assist in coordinating water and food support in Wilcannia nd provides opportunities for people to volunteer.
• an interstate fundraiser from Lullas Children and Family Centre to supply Aboriginal kids with educational toys, games and other items

People can donate or contact the volunteer group to get involved.

Where to next?

As the Delta variant makes its way across Australia, all people need access to vaccines. This means increasing government resources and health system efforts in Aboriginal and Torres Strait Islander communities as well as ensuring all Indigenous people have multiple access points to the vaccines.

This could include door-to-door vaccinations in Aboriginal and Torres Strait Islander communities, pop-up vaccination clinics in regional and remote local government areas as well as school-based vaccinations.

With the expected mRNA vaccine supplies to be sufficient for the entire Australian population in the coming months, the biggest next step is ensuring their distribution is prioritised to those who need it the most.

This requires moving beyond the rhetoric and supporting health services, particularly Aboriginal Community Controlled Organisations, to do the work.

Kalinda Griffiths, Scientia lecturer, UNSW

This article is republished from The Conversation under a Creative Commons license. Read the original article.

The COVID-19 crisis in western NSW Aboriginal communities is a nightmare realised

Bhiamie Williamson, Australian National UniversityThe afternoon of August 11 was rather exciting in my community – the tiny, remote Aboriginal township of Goodooga in north-western NSW. After months of waiting, our COVID-19 vaccination clinic was planned for the next day.

Then the news came through of a positive case in Walgett, and the vaccine clinic was cancelled. In the midst of an unrelenting COVID-19 outbreak in NSW, other Aboriginal communities like Goodooga are facing uncertain times ahead.

A clearly defined vulnerable community

From the start of the pandemic, Aboriginal people were identified as “a clearly defined vulnerable community”.

These vulnerabilities stem from both chronic health conditions suffered by Aboriginal people and under-resourced health services in regional and remote areas.

In response, the Commonwealth Department of Health listed Aboriginal and Torres Strait Islander people in Category 1B:

Aboriginal and Torres Strait Islander adults have been identified as a priority group for the COVID-19 vaccination rollout program.

Yet as far back as June, concerns were raised over low COVID-19 vaccinations.

Western NSW – a Pfizer desert?

Total Aboriginal and Torres Strait Islander vaccination rates are low, but there are also concerns about pockets of poor vaccination coverage in individual communities. As Dr Jason Agostino from the National Aboriginal Community Controlled Health Organisation shared with the Guardian:

Unless we’re paying attention to those small levels of geography and those individual communities, we might find islands of poor vaccination coverage that leave those communities vulnerable.

Low vaccination rates have been exacerabated by an absence of Pfizer supply to a youthful population. Aboriginal vaccine hesitancy in Western NSW is largely attributable to anxieties around AstraZeneca, something which isn’t specific to Aboriginal communities.

AstraZeneca hesitancy has been heightened by ATAGI’s recommendation that Pfizer is the preferred vaccine for those aged 12–59.

But in Brewarrina, a recent vaccination hub was organised, only for community members to find out it was only administering AstraZeneca. Instances such as this hardly alleviate anxieties, especially when the Aboriginal population is overwhelmingly young — 86% of Aboriginal people in the Brewarrina area are less than 60 years old.

Although Aboriginal people are in priority categories for access to the vaccination, in Western NSW we haven’t been given access to supplies of the Pfizer vaccine ahead of lower priority groups in Sydney. The cancellation of vaccine clinics such as Goodooga and others (Bourke also had their vaccine clinic cancelled), add to these issues.

Indigenous organisations have long identified the need to deliver culturally appropriate public health messaging, especially around vaccinations, with some developing their own communications, such as NITV’s “Keep the Mob safe from COVID-19” campaign. But this messaging has made limited headway given the mixed messaging about AstraZeneca and lack of access to Pfizer.

Lax COVID testing results in community infections

The state government was put on notice by Aboriginal justice advocates who had highlighted the vulnerabilities of Aboriginal people in custody and in prison. Factors such as over-crowded conditions which make physical distancing impossible, and incarcerated people have much higher rates of chronic health conditions.

Research from the USA has highlighted that the rates of COVID-19 infection in custodial settings are far higher than in the general population (about five times higher). Those prisoners are also more likely than the general population to die from COVID-19.

Justice advocates continue to call for more urgent and rapid testing in NSW prisons.

Brett Collins, coordinator for Justice Action stated:

The moment that the infection gets inside any of the prisons it’s really a bomb going off.

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A nightmare realised

Then, in the first week of August, a young man in Western NSW was taken into custody over a weekend, tested for COVID-19 upon entering the prison, and then released on bail a few days later. This young man’s test was not considered urgent because he had not been to a location of concern nor a close contact of a known case.

By the time the young man’s positive test was returned, he was in his hometown of Walgett. The town was plunged into a snap lockdown, with emergency testing facilities established and urgent pleas for vaccines.

While this was happening, an outbreak was spreading in Dubbo, a large regional centre that services much of the north-west. The adjacent local government areas of Bogan, Brewarrina, Bourke, Warren, Coonamble, Gilgandra and Narromine were also placed in a snap seven-day lockdown.

According to our estimates, Aboriginal people make up 25% of the general population in the nine areas of most concern in western NSW. Of this population, 26.5% are under the age of 11, meaning they are currently unable to be vaccinated.

A further 62.4% are aged 12–59, the age group for which Pfizer is ATAGI’s preferred vaccine. Until adequate supplies of Pfizer are provided, our community is unlikely to be protected against the virus.

Fears in western-NSW continue to rise with the increased rate of positive tests in Aboriginal families with particular concern over the rate of COVID-19 infections in children.

It is also important to understand these remote townships rarely have the services and goods to sustain themselves. For example, my hometown of Goodooga is located in the Brewarrina Shire, and yet our closest store is Lightning Ridge, located in the Walgett local government area. According to the restrictions first announced by the state government, our community were initially not permitted to travel there for basic supplies.

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Communities being left behind

As COVID-19 has spread, so has fear and anxiety. Uncle Victor Beale, a Walgett Elder speaking to ABCs Nakari Thorpe, said, “I thought Walgett was one of the safest places on earth [but now] there’s a lot of anxious people”. Another Elder, Aunty Marie Denis Kennedy, meanwhile shared her concern and anger, “There’s no sort of protection for us”.

Scott McLachlan, the chief executive of the Western NSW Local Health District, shared his concerns around these recent outbreaks:

The large proportion of the new cases, and our total cases, are Aboriginal people both in Dubbo and Walgett and many of those are children.

Meanwhile, the NSW Health Minister admitted the medical services in Walgett were not prepared for an outbreak.

There has also been anger at the confusion caused by uncoordinated and confusing messaging from the NSW government about infections and exposure sites.

Multiple, successive, and cascading policy failures

The COVID-19 response in Sydney, where the Delta outbreak originated, was late, inadequate and ineffective.

Now what we see unfolding is the result of multiple, successive and cascading policy failures:

• failure to vaccinate Aboriginal communities, one of the highest priority groups
• failure to safely transition inmates and detainees from correctional facilities to their home communities
• failure to plan for and create a surge capacity within local medical services
• failure to plan for a COVID outbreak in regional and remote areas, where Sydney’s rules (such as not leaving your local government area) are ineffective in a vast landscape with interwoven communities that depend on one another.

Sensible strategies with achievable milestones that have long been advocated for – such as securing temporary accommodation for inmates and detainees transitioning from correctional facilities – could have protected our communities.

Now, the responsibility to make our communities safe is falling on our own organisations. Often under-resourced and under-staffed despite calls for extra support from the government, these community organisations work tirelessly, often without due recognition or appropriate pay.

Though this work may seem invisible to outsiders and government alike, we see it and we thank you.

Back in Goodooga, families hide in their homes, hoping to ride out this outbreak. But there is a feeling also of being forgotten. In this extraordinary and scary time, all we seem to have is each other, and our families in the city who worry for us.

Bhiamie Williamson, Research Associate & PhD Candidate, Australian National University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Goodbye Google+, but what happens when online communities close down?

Google+ is the latest online community to close.
Shutterstock/rvlsoft

Stan Karanasios, RMIT University

This week saw the closure of Google+, an attempt by the online giant to create a social media community to rival Facebook.

If the Australian usage of Google+ is anything to go by – just 45,000 users in March compared to Facebook’s 15 million – it never really caught on.

Google+ is no longer available to users.
Google+/Screengrab

But the Google+ shutdown follows a string of organisations that have disabled or restricted community features such as reviews, user comments and message boards (forums).

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So are we witnessing the decline of online communities and user comments?

Turning off online communities and user generated content

One of the most well-known message boards – which existed on the popular movie website IMDb since 2001 – was shut down by owner Amazon in 2017 with just two weeks’ notice for its users.

This is not only confined to online communities but mirrors a trend among organisations to restrict or turn off their user-generated content. Last year the subscription video-on-demand website Netflix said it no longer allowed users to write reviews. It subsequently deleted all existing user-generated reviews.

Other popular websites have disabled their comments sections, including National Public Radio (NPR), The Atlantic, Popular Science and Reuters.

Why the closures?

Organisations have a range of motivations for taking such actions, ranging from low uptake, running costs, the challenges of managing moderation, as well as the problem around divisive comments, conflicts and lack of community cohesion.

In the case of Google+, low usage alongside data breaches appear to have sped up its decision.

NPR explained its motivation to remove user comments by highlighting how in one month its website NPR.org attracted 33 million unique users and 491,000 comments. But those comments came from just 19,400 commenters; the number of commenters who posted in consecutive months was a fraction of that.

This led NPR’s managing editor for digital news, Scott Montgomery, to say:

We’ve reached the point where we’ve realized that there are other, better ways to achieve the same kind of community discussion around the issues we raise in our journalism.

He said audiences had also moved to engage with NPR more on Facebook and Twitter.

Likewise, The Atlantic explained that its comments sections had become “unhelpful, even destructive, conversations” and was exploring new ways to give users a voice.

In the case of IMDB closing its message boards in 2017, the reason given was:

[…] we have concluded that IMDb’s message boards are no longer providing a positive, useful experience for the vast majority of our more than 250 million monthly users worldwide.

The organisation also nudged users towards other forms of social media, such as its Facebook page and Twitter account @IMDB, as the “(…) primary place they (users) choose to post comments and communicate with IMDb’s editors and one another”.

User backlash

Unsurprisingly, such actions often lead to confusion, criticism and disengagement by user communities, and in some cases petitions to have the features reinstated (such as this one for Google+) and boycotts of the organisations.

But most organisations take these aspects into their decision-making.

The petition to save IMDB’s message boards.
Change.org/Screengrab

For fans of such community features these trends point to some harsh realities. Even though communities may self-organise and thrive, and users are co-creators of value and content, the functionality and governance are typically beyond their control.

Community members are at the mercy of hosting organisations, some profit-driven, which may have conflicting motivations to those of the users. It’s those organisations that hold the power to change or shut down what can be considered by some to be critical sources of knowledge, engagement and community building.

In the aftermath of shutdowns, my research shows that communities that existed on an organisation’s message boards in particular may struggle to reform.

This can be due to a number of factors, such as high switching costs, and communities can become fragmented because of the range of other options (Reddit, Facebook and other message boards).

So it’s difficult for users to preserve and maintain their communities once their original home is disabled. In the case of Google+, even its Mass Migration Group – which aims to help people, organisations and groups find “new online homes” – may not be enough to hold its online communities together.

The trend towards the closure of online communities by organisations might represent a means to reduce their costs in light of declining usage and the availability of other online options.

It’s also a move away from dealing with the reputational issues related to their use and controlling the conversation that takes place within their user bases. Trolling, conflicts and divisive comments are common in online communities and user comments spaces.

Lost community knowledge

But within online groups there often exists social and network capital, as well as the stock of valuable knowledge that such community features create.

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Often these communities are made of communities of practice (people with a shared passion or concern) on topics ranging from movie theories to parenting.

They are go-to sources for users where meaningful interactions take place and bonds are created. User comments also allow people to engage with important events and debates, and can be cathartic.

Closing these spaces risks not only a loss of user community bases, but also a loss of this valuable community knowledge on a range of issues.

Stan Karanasios, Senior Research Fellow, RMIT University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Detained Pakistani Christian Released – But Two Others Held

Christian falsely accused of ‘blasphemy’ taken into custody, released – and detained again.

LAHORE, Pakistan, April 18 (CDN) — A Christian illegally detained in Faisalabad on false blasphemy charges was freed last night, while two other Christians in Gujranwala arrested on similar charges on Friday (April 15) were also released – until pressure from irate mullahs led police to detain them anew, sources said.

Masih and his family have relocated to a safe area, but just 10 days after he was falsely accused of desecrating the Quran in Faisalabad district of Punjab Province on April 5, in Gujranwala Mushtaq Gill and his son Farrukh Mushtaq were taken into “protective custody” on charges that the younger man had desecrated Islam’s holy book and blasphemed the religion’s prophet, Muhammad. A police official told Compass the charges were false.

Gill, an administrative employee of the Christian Technical Training Centre (CTTC) in Gujranwala in his late 60s, was resting when a Muslim mob gathered outside his home in Aziz Colony, Jinnah Road, Gujranwala, and began shouting slogans against the family. They accused his son, a business graduate working in the National Bank of Pakistan as a welfare officer and father of a little girl, of desecrating the Quran and blaspheming Muhammad.

The purported evidence against Farrukh were some burnt pages of the Quran and a handwritten note, allegedly in Farrukh’s handwriting, claiming that he had desecrated Islam’s holy book and used derogatory language against Muhammad. A Muslim youth allegedly found the pages and note outside the Gills’ residence.

Inspector Muhammad Nadeem Maalik, station house officer of the Jinnah Road police station, admitted that the charges against the accused were baseless.

“The initial investigation of the incident shows Mr. Gill and his son Farrukh are innocent,” he told Compass.

The two were kept at a safe-house, instead of the police station, out of fear that Islamist extremists might attack them; their subsequent release led to Islamic protests that compelled police to detain them anew today, sources said.

Despite police admitting that the two Christians were not guilty, a First Information Report (No. 171/2011) was registered against them under Sections 295-B and C in Jinnah Road Police Station early on Saturday (April 16).

“Yes, we have registered an FIR of the incident, yet we have sealed it until the completion of the investigation,” Inspector Maalik said, adding that the police had yet to formally arrest Gill and his son. “We registered the FIR for their own safety, otherwise the mob would have become extremely violent and things could have gone out of control.”

The police official said that after the Muslim youth made the accusation, he gathered area Muslims together.

“It seems to be a well thought-out scheme, because the perpetrators chose the time of the Friday prayers for carrying out their plan,” Maalik said. “They were sure that this news would spread quickly, and within no time people would come out of the mosques and react to the situation.”

He added that police were now inquiring of the Gills why they might suspect anyone of wanting to harm them.

“We are also looking for any signs of jealousy or old enmity,” Maalik said.

Soon after the Muslim youth found the alleged pages, announcements blared from the area’s mosques informing Muslims about the incident and asking them to gather at the “crime scene,” sources said.

There are about 300 Christian families residing in Aziz Colony, and news of the alleged desecration spread like jungle fire. Announcements from mosques sparked fear in the already shaken Christian families, and they started packing their things to leave the area, fearing the kind of carnage that ravaged Gojra on Aug. 1, 2009, killing at least seven Christians.

“It’s true…the news of the accusations against Gill and his son and the announcements being made from the mosque calling on Muslims to avenge the desecration sent shivers down our spines,” said Pastor Philip Dutt, who has known the Gill family for several years and lives in the same neighborhood. “The charges are completely baseless. I’m sure no person in his right frame of mind would even think of committing such a vile act. Someone has clearly conspired against the Gill family.”

He added that most of the area’s Christians had left their homes overnight, fearing an attack by Muslims.

Dutt said that a large police contingent arrived in time and took Gill and his son into custody after assuring the enraged mob that a case under the blasphemy laws would be registered against the two men. Police remained stationed in the area to provide protection to area Christians, but the atmosphere was tense.

According to some reports, a group of angry Muslims wanted to torch Gill’s house, but timely police intervention thwarted their plan.

At the same time, a group of Muslim extremists stormed into the house of Anwar Masih, a Christian factory owner in Aziz Colony, and started beating him and his son, sources said. The family managed to save themselves by calling the police and now they too are in “protective custody.”

The Rev. Arif Siraj, moderator of the Presbyterian Church of Pakistan, which also oversees the functioning of the Christian Technical Training Centre in Gujranwala, said the accusations against Farrukh were yet another example of how the country’s blasphemy laws are misused against innocent people.

“We have been engaged with the police and local Muslim leaders throughout the day to resolve this issue amicably,” Siraj said. “An eight-member committee comprising six Muslims and two Christian pastors has been formed to probe the incident, and they will make a report on Friday.”

The names of the Christians of the eight-member committee are Pastor Sharif Alam of Presbyterian Church Ghakarmandi and the Rev. Joseph Julius.

A large number of Muslims, including members of religious parties and banned outfits, came out to the roads of Gujranwala on Saturday (April 16) to protest the alleged desecration of the Quran and pressure police to take action against Gill and his son. The protestors reportedly gelled into one large demonstration on Church Road and headed towards the CTTC. Siraj said that some participants threw stones at a church on the road, but that Muslim elders immediately halted the stone-throwing.

“The district administration and Muslim leaders have now assured us that no one will target Christian churches and institutions,” he said, adding that both communities were now waiting for the committee’s report.

Sohail Johnson of Sharing Life Ministry expressed concern over the accusations.

“This case is a classic example of how Christians and Muslims continue to be charged with blasphemy on false accusations,” he said. “Isn’t it ridiculous that the accuser is claiming that Farrukh has confessed to burning the Quran in his note and thrown the burnt pages in front of his house – what sane person would even think of saying anything against prophet Muhammad in a country where passions run so deep?”

Arif Masih, the falsely accused Christian released last night, has reportedly been relocated along with this family to a safe location.

The original blasphemy law, introduced in British India in 1860, imposed a prison term of up to two years for any damage to a place of worship or sacred object carried out “with the intention of thereby insulting the religion of any class of persons or with the knowledge that any class of persons is likely to consider such destruction, damage or defilement as an insult to their religion…”

The current provision in the Pakistan Penal Code, as amended in 1986, introduces both the death penalty for insulting Muhammad and drops the concept of intent. According to Section 295-C of the Penal Code, “Whoever by words, either spoken or written, or by visible representation, or by any imputation, innuendo, or insinuation, directly or indirectly defiles the sacred name of the Holy Prophet Muhammad (peace be upon him) shall be punished with death, or imprisonment for life and shall also
be liable to fine.”

The laws have drawn condemnation across the world, and two senior government officials – Punjab Gov. Salman Taseer, a liberal Muslim, and Federal Minister for Minorities Shahbaz Bhatti, a Christian, have been assassinated this year for demanding a review of the legislation.

Report from Compass Direct News
http://www.compassdirect.org

Religious Conversion Worst Form of ‘Intolerance,’ Bhutan PM Says

Propagation of religion is allowable – but not seeking conversions, top politician says.

THIMPHU, Bhutan, April 13 (CDN) — In the Kingdom of Bhutan, where Christianity is still awaiting legal recognition, Christians have the right to proclaim their faith but must not use coercion or claim religious superiority to seek conversions, the country’s prime minister told Compass in an exclusive interview.

“I view conversions very negatively, because conversion is the worst form of intolerance,” Jigmi Yoser Thinley said in his office in the capital of the predominantly Buddhist nation.

Christian leaders in Bhutan have told Compass that they enjoy certain freedoms to practice their faith in private homes, but, because of a prohibition against church buildings and other restrictions, they were not sure if proclamation of their faith – included in international human rights codes – was allowed in Bhutan.

Prime Minister Thinley, who as head of the ruling party is the most influential political chief in the country, said propagation of one’s faith is allowed, but he made it clear that he views attempts to convert others with extreme suspicion.

“The first premise [of seeking conversion] is that you believe that your religion is the right religion, and the religion of the convertee is wrong – what he believes in is wrong, what he practices is wrong, that your religion is superior and that you have this responsibility to promote your way of life, your way of thinking, your way of worship,” Thinley said. “It’s the worst form of intolerance. And it divides families and societies.”

Bhutan’s constitution does not restrict the right to convert or proselytize, but some Non-Governmental Organizations have said the government effectively limits this right by restricting construction of non-Buddhist worship buildings and celebration of some non-Buddhist festivals, according to the U.S. Department of State’s 2010 International Religious Freedom Report.

It adds that Bhutan’s National Security Act (NSA) further limits proclamation of one’s faith by prohibiting “words either spoken or written, or by other means whatsoever, that promote or attempt to promote, on grounds of religion, race, language, caste, or community, or on any other ground whatsoever, feelings of enmity or hatred between different religious, racial, or language groups or castes and communities.” Violation of the NSA is punishable by up to three years’ imprisonment, though whether
any cases have been prosecuted is unknown, according to the State Department report.

Bhutan’s first democratic prime minister after about a century of absolute monarchy, Thinley completed three years in office last Thursday (April 7). While he affirmed that it is allowable for Christians to proclaim their faith – a practice commanded by Christ, with followers agreeing that it is the Holy Spirit, not man, that “converts” people – Thinley made his suspicions about Christians’ motives manifest.

“Any kind of proselytization that involves economic and material incentives [is wrong],” he said. “Many people are being converted on hospital beds in their weakest and most vulnerable moments. And these people are whispering in their ears that ‘there is no hope for you. The only way that you can survive is if you accept this particular religion.’ That is wrong.”

Thinley’s suspicions include the belief that Christians offer material incentives to convert.

“Going to the poor and saying, ‘Look, your religion doesn’t provide for this life, our religion provides for this life as well as the future,’ is wrong. And that is the basis for proselytization.”

Christian pastors in Thimphu told Compass that the perception that Bhutan’s Christians use money to convert the poor was flawed.

The pastors, requesting anonymity, said they prayed for healing of the sick because they felt they were not allowed to preach tenets of Christianity directly. Many of those who experience healing – almost all who are prayed for, they claimed – do read the Bible and then believe in Jesus’ teachings.

Asked if a person can convert if she or he believed in Christianity, the prime minister replied, “[There is] freedom of choice, yes.”

In his interview with Compass, Thinley felt compelled to defend Buddhism against assertions that citizens worship idols.

“To say that, ‘Your religion is wrong, worshiping idols is wrong,’ who worships idols?” he said. “We don’t worship idols. Those are just representations and manifestations that help you to focus.”

Leader of the royalist Druk Phuensum Tshogpa party, Thinley is regarded as a sincere politician who is trusted by Bhutan’s small Christian minority. He became the prime minister in April 2008 following the first democratic election after Bhutan’s fourth king, Jigme Singye Wangchuck, abdicated power in 2006 to pave the way toward democracy.

Until Bhutan became a constitutional monarchy in 2008, the practice of Christianity was believed to be banned in the country. The constitution now grants the right to freedom of thought, conscience and religion to all citizens. It also states that the king is the protector of all religions.

Thus far, the Religious Organisations Act of 2007 has recognized only Buddhist and Hindu organizations. As a result, no church building or Christian bookstore has been allowed in the country, nor can Christians engage in social work. Christianity in Bhutan remains confined to the homes of local believers, where they meet for collective worship on Sundays.

Asked if a Christian federation should be registered by the government to allow Christians to function with legal recognition, Thinley said, “Yes, definitely.”

The country’s agency regulating religious organizations under the 2007 act, locally known as the Chhoedey Lhentshog, is expected to make a decision on whether it could register a Christian federation representing all Christians. The authority is looking into provisions in the law to see if there is a scope for a non-Buddhist and non-Hindu organization to be registered. (See http://www.compassdirect.com, “Official Recognition Eludes Christian Groups in Bhutan,” Feb. 1.)

On whether the Religious Organisations Act could be amended if it is determined that it does not allow legal recognition of a Christian federation, the prime minister said, “If the majority view and support prevails in the country, the law will change.”

Thinley added that he was partially raised as a Christian.

“I am part Christian, too,” he said. “I read the Bible, occasionally of course. I come from a traditional [Christian] school and attended church every day except for Saturdays for nine years.”

A tiny nation in the Himalayas between India and China, Bhutan has a population of 708,484 people, of which roughly 75 percent are Buddhist, according to Operation World. Christians are estimated to be between 6,000 to nearly 15,000 (the latter figure would put Christians at more than 2 percent of the population), mostly from the south. Hindus, mainly ethnic Nepalese, constitute around 22 percent of the population and have a majority in the south.

 

Religious ‘Competition’

Bhutan’s opposition leader, Lyonpo Tshering Togbay, was equally disapproving of religious conversion.

“I am for propagation of spiritual values or anything that allows people to be good human beings,” he told Compass. “[But] we cannot have competition among religions in Bhutan.”

He said, however, that Christians must be given rights equal to those of Hindus and Buddhists.

“Our constitution guarantees the right to freedom of practice – full stop, no conditions,” he said. “But now, as a small nation state, there are some realities. Christianity is a lot more evangelistic than Hinduism or Buddhism.”

Togbay said there are Christians who are tolerant and compassionate of other peoples, cultures and religions, but “there are Christians also who go through life on war footing to save every soul. That’s their calling, and it’s good for them, except that in Bhutan we do not have the numbers to accommodate such zeal.”

Being a small nation between India and China, Bhutan’s perceived geopolitical vulnerability leads authorities to seek to pre-empt any religious, social or political unrest. With no economic or military might, Bhutan seeks to assert and celebrate its sovereignty through its distinctive culture, which is based on Buddhism, authorities say.

Togbay voiced his concern on perceived threats to Bhutan’s Buddhist culture.

“I studied in a Christian school, and I have lived in the West, and I have been approached by the Jehovah’s Witness – in a subway, in an elevator, in a restaurant in the U.S. and Switzerland. I am not saying they are bad. But I would be a fool if I was not concerned about that in Bhutan,” he said. “There are other things I am personally concerned about. Religions in Bhutan must live in harmony. Too often I have come across people who seek a convert, pointing to statues of our deities and saying
that idol worship is evil worship. That is not good for the security of our country, the harmony of our country and the pursuit of happiness.”

The premise of the Chhoedey Lhentshog, the agency regulating religious organizations, he said, “is that all the different schools of Buddhism and all the different religions see eye to eye with mutual respect and mutual understanding. If that objective is not met, it does not make sense to be part of that.”

It remains unclear what the legal rights of Christians are, as there is no interaction between the Christians and the government. Christian sources in Bhutan said they were open to dialogue with the government in order to remove “misunderstandings” and “distrust.”

“Thankfully, our political leadership is sincere and trustworthy,” said one Christian leader.

Asserting that Christians enjoy the right to worship in Bhutan, Prime Minister Thinley said authorities have not interfered with any worship services.

“There are more Christian activities taking place on a daily basis than Hindu and Buddhist activities,” he added.

Report from Compass Direct News
http://www.compassdirect.org

Judge Exonerates Jailed Evangelist in Bangladesh

Judge rules Christian did not ‘create chaos’ by distributing literature near Islamic event.

DHAKA, Bangladesh, March 31 (CDN) — A judge this week exonerated a Christian sentenced to one year in prison for selling and distributing Christian literature near a major Muslim gathering north of this capital city, his lawyer said.

After reviewing an appeal of the case of 25-year-old Biplob Marandi, the magistrate in Gazipur district court on Tuesday (March 29) cleared the tribal Christian of the charge against him and ordered him to be released, attorney Lensen Swapon Gomes told Compass. Marandi was selling Christian books and other literature when he was arrested near the massive Bishwa Ijtema (World Muslim Congregation) on the banks of the Turag River near Tongi town on Jan. 21.

On Feb. 28 he was sentenced for “creating chaos at a religious gathering” by selling and distributing the Christian literature.

“Some fundamentalist Muslims became very angry with him for selling the Christian books near a Muslim gathering,” Gomes said, “so they harassed him by handing over to the mobile court. His release proves that he was innocent and that he did not create any trouble at the Muslim gathering.”

The judge reviewing the appeal ruled that Marandi proved in court that he sells books, primarily Christian literature, for his livelihood.

“I am delirious with joy, and it is impossible to say how happy I am,” said his brother, the Rev. Sailence Marandi, a pastor at Church of Nazarene International in northern Bangladesh’s Thakurgaon district. “I also thank all those who have prayed for my brother to be released.”

After processing the paperwork for Marandi’s release from Gazipur district jail, authorities were expected to free him by the end of this week, according to his lawyer.

“My brother is an innocent man, and his unconditional release proved the victory of truth,” Pastor Marandi said. “I am even more delighted because my brother’s release proves that he was very innocent and polite.”

The pastor had said his brother did not get the opportunity to defend himself at his original trial.

Marandi’s attorney on appeal argued that his religious activities were protected by the religious freedom provisions of the country’s constitution. The Bangladeshi constitution provides the right for anyone to propagate their religion subject to law, but authorities and communities often objected to efforts to convert people from Islam, according to the U.S. Department of State’s 2010 International Religious Freedom report.

Every year several million male Muslims – women are not allowed – attend the Bishwa Ijtema event to pray and listen to Islamic scholars from around the world. Some 9,000 foreigners from 108 countries reportedly attended the event, though most of the worshippers are rural Bangladeshis. About 15,000 security personnel were deployed to maintain order.

Bangladeshi Muslims equate the annual event with the Hajj, the Islamic pilgrimage to Mecca in Saudi Arabia. This year the Bangladesh event was held in two phases, Jan. 21-23 and Jan. 28-30.

At the same event in 2009, Muslim pilgrims beat and threatened to kill another Bible school student as he distributed Christian literature. A patrolling Rapid Action Battalion elite force rescued Rajen Murmo, then 20, a student at Believers’ Church Bible College, on Feb. 1, 2009.

Bangladesh is the world’s third-largest Muslim-majority nation, with Muslims making up 89 percent of its population of 164.4 million, according to Operation World. Christians are less than 1 percent of the total, and Hindus 9 percent.

Report from Compass Direct News
http://www.compassdirect.org

Christian in Bangladesh Goes to Prison for Evangelism

DHAKA, Bangladesh, March 23 (CDN) — A Christian has been sentenced to one year in prison for “creating chaos” by selling and distributing Christian books and other literature near a major Muslim gathering north of this capital city.

A magistrate court in Gazipur district handed down the sentence to Biplob Marandi, a 25-year-old tribal Christian, on Feb. 28 after he was arrested near the massive Bishwa Ijtema (World Muslim Congregation) on the banks of the Turag River near Tongi town on Jan. 21.

A copy of the verdict says that he was sentenced according to Section 296 of Bangladeshi law 1860 for “creating chaos at a religious gathering.”

“Duty police found Marandi creating chaos as he was propagating his religion, Christianity, by distributing the tracts as a mobile court on Jan. 21 was patrolling near the field of the Bishwa Ijtema,” the verdict reads. “The accusation – creating chaos at a Muslim gathering by distributing Christian booklets and tracts – against him was read out in the court before him, and he admitted it. He also told the court that he had mainly wanted to propagate his religion, Christianity.”

The Rev. Sailence Marandi, pastor at Church of Nazarene International in northern Thakurgaon district and older brother of Biplob Marandi, told Compass that there was no altercation when his brother was distributing Christian tracts; likewise, the verdict makes no mention of any confrontation.

“I guess some fanatic Muslims found my brother’s works un-Islamic,” he said. “They created chaos and handed over my brother to the police and the mobile court.”

Pastor Marandi said he could not understand how a court could determine that one man could disturb a gathering of hundreds of thousands of Muslims.

“Fanatic Muslims might say this impossible thing, but how can the honorable court can say it?” he said. “In the verdict copy it is written that my brother admitted his offense in the court. This case being very religiously sensitive, I suspect that his confession statement might have been taken under duress.”

Pastor Marandi said his brother was selling Christian books to supplement his livelihood as an evangelist on a street near the event, and there were many curious pedestrians of all faiths among Muslims from around the world.

“Where there were more people, he would go there for selling books and distributing Christian tracts,” he said.

The pastor said he was surprised that Marandi was convicted and sentenced so quickly.

“My brother did not get the chance for self-defense in court,” he said. “Without opportunity for self-defense, sentencing him for one year for evangelical activities was a travesty of justice. It cannot be accepted in a democratic country.”

He added that the family hired a Muslim lawyer for Marandi who did little for him.

“If he had worked, then there would have been cross-examination regarding the confession statement,” Pastor Marandi said. “I think that some Muslim fanatics could not tolerate his evangelical activities near the religious gathering place and handed him over.”

The family has since hired a Christian attorney, Lensen Swapon Gomes, who told Compass that he filed an appeal on Monday (March 21) as Marandi’s religious activities were protected by the religious freedom provisions of the country’s constitution.

“I appealed to the court for his bail and also appealed for his release from the one-year punishment,” said Gomes. “I hope that the honorable court will consider his case, because he is an innocent man and a victim of circumstances. The offense for which he is convicted is bailable.”

The Bangladeshi constitution provides the right for anyone to propagate their religion subject to law, but authorities and communities often objected to efforts to convert people from Islam, according to the U.S. Department of State’s 2010 International Religious Freedom report.

Every year several million male Muslims – women are not allowed – attend the event to pray and listen to Islamic scholars from around the world. Some 9,000 foreigners from 108 countries reportedly attended the event, but most of the worshippers are rural Bangladeshis. About 15,000 security personnel were deployed to maintain order.

Bangladeshi Muslims equate the annual event with the Hajj, the Islamic pilgrimage to Mecca in Saudi Arabia. This year the Bangladesh event was held in two phases, Jan 21-23 and Jan. 28-30.

Jagadish Edward, academic dean of Gloria Theological Seminary in Dhaka, told Compass that Marandi had engaged in evangelical work after completing three years at the seminary in 2005. Marandi had come to Dhaka from northern Thakurgaon district some 400 kilometers (249 miles) away.

“He was very polite and gentle,” said Edward. “As an evangelist, he knew how to respect other religions. I was really surprised when I heard he was arrested and sentenced for one year.”

At the same event in 2009, Muslim pilgrims beat and threatened to kill another Bible school student as he distributed Christian literature. A patrolling Rapid Action Battalion elite force rescued Rajen Murmo, then 20, a student at Believers’ Church Bible College, on Feb. 1, 2009.

Bangladesh is the world’s third-largest Muslim-majority nation, with Muslims making up 89 percent of its population of 164.4 million, according to Operation World. Christians are less than 1 percent of the total, and Hindus 9 percent.

Report from Compass Direct News
http://www.compassdirect.org

Nepal Christians Fight for Burial Rights

Nearly 200 graves face demolition.

KATHMANDU, Nepal, January 25 (CDN) — Three years after the death of a Christian who was a captain in the Nepal Army, his widow, Gamala Guide, faces fresh grief.

The grave of her husband, Narayan Guide, is threatened with destruction as authorities of Nepal’s most powerful Hindu temple are reclaiming the forested land where it is located.

“What kind of strange country is this that doesn’t allow its own citizens to rest in peace?” the 55-year-old recently asked leaders of the Christian community in Kathmandu. “Please do something to stop the desecration, or my husband will die a second death.”

At least 200 graves, many of them unmarked due to Christians’ fear of discovery and destruction, could share the same fate. The Pashupatinath Area Development Trust, the organization administering the Pashupatinath temple that dates back to the fourth century AD, has begun renovating the shrine as Nepal celebrates 2011 as its “tourism year” with the goal of attracting 1 million visitors. The temple has been declared a world heritage site by UNESCO.

“In the late 1980s, the government gave us 292 hectares of land to develop the Pashupatinath temple,” said Ram Saran Chimoria, director of the trust. “We have accordingly drawn up a five-year plan that will renovate the main shrine and beautify its surroundings. The forested land adjoining the temple will be used to grow plants considered sacred by Hindus.”

Chimoria said part of the forest is also meant to be used for Hindu burials.

“A Hindu sect called the Dashnami, which has 10 sub-groups under it, buries its dead here, as Muslims and Christians do,” he said. “Since Pashupatinath is a Hindu temple, the 10 sub-groups are allowed to bury their dead here. But other communities also began burying their dead here, first pretending to be the Dashnami and then clandestinely. This is against Hindu traditions, and the temple is seeking to reclaim what belongs to it. It is the responsibility of the government to allot burial grounds to non-Hindus, not the trust’s.”

The burial ground lies opposite Arya Ghat, a cremation ground at Pashupatinath, where bodies are burned on pyres according to Hindu tradition. Known as the Sleshmantak Forest, it is a steep and nearly inaccessible wooded tract where monkeys and foxes roam. Locals advise visitors not to wander into the forest alone, even during day time, for fear of robbers.

“I attended several burial rites there,” said Chirendra Satyal, spokesman of the Catholic Assumption Church of Kathmandu Valley. “They were all low-key. Many of the graves are unmarked to avoid detection. The burial ground is used as a garbage dumping site, and at times foxes dig up the buried bodies. There are also cases of bodies being dumped on top of one another.”

An increasingly angry Christian community, tired of petitioning the government for an official burial ground, is now seeking stronger measures.

“Nepal became secular in 2006, and two years later, we petitioned the prime minister, the culture minister and the top human rights agency in Nepal, saying that in a secular democracy Christians should have the same rights as others and should be given their own burial ground,” said C.B. Gahatraj, general secretary of a Christian committee formed to provide recommendations to parliament, which is drafting a new constitution. “We understand the temple’s position. But the state should understand ours too.”

The committee had identified forested land on the outskirts of the Kathmandu Valley, in an area called Duwakot, and proposed that it be given to them.

“We would make it one of the most idyllic sites in Nepal,” said Gahatraj. “It would have gardens and would be an attractive destination for tourists as well. But so far, there has been no response from the state.”

Believing the time has come for stronger action, Christians plan to discuss the issue with 22 major parliamentary parties on Sunday (Jan. 30).

“At the meeting, we will present our case again,” Gahatraj said. “We also want the trust to suspend the demolition drive till we are given our own land. If there’s no result, we will internationalize our case by taking our problem to international rights organizations and the United Nations.”

As the first such public protest, on Feb. 15 at Maitighar Mandala, one of the most prominent areas of the capital, the Christian community will begin a “relay hunger strike.” Christians are also beginning the first-ever Christian census this year to ascertain their true position in society.

“We estimate there are about 2 million Christians now [out of a population of nearly 29 million],” Gahatraj said.  

Catholics, however, form a tiny fraction of the Christian community. Satyal assessed there were about 7,500 Catholics. In 2009, three women were killed at the Assumption Church when a militant underground organization planted a bomb there. All three had to be cremated.

“Land is a premium commodity in Kathmandu Valley,” said Anthony Sharma, Nepal’s first Catholic bishop. “When the living don’t have land, it is futile to seek land for the dead. We have accepted cremation for Catholics in Nepal in keeping with acceptance worldwide.”

But even the cremation is dogged by discrimination.

“The Arya Ghat cremation ground at Pashupatinath distinguishes between upper castes and lower castes,” the bishop said. “If Christians are taken there, they would be treated as lower castes. So we have organized our own cremation site in Teku [in a different part of the town].”

Madhav Kumar Nepal, who resigned as prime minister on June 30 but leads a caretaker government, was regarded as having a soft spot for Christians. After the attack on the Assumption church, he was among the first state officials to visit the injured in the hospital and kept his promise to bring the culprits to justice, with police managing to arrest the blast mastermind.

Nepal resigned last year under pressure by the largest opposition party, and since then the turbulent republic has remained under a powerless caretaker government, unable to make any major decision.

With the squabbling political parties unable to form a new government and a political deadlock spilling into its seventh month, there are now new fears about the prospective constitution, which is expected to consolidate the secular nature of the nation. The constitution was to have been completed last year, but as the bickering parties failed to accomplish the task, the deadline was extended to May 28.

The delay has enabled a spurt in activities of Hindus calling for the restoration of Hinduism as the state religion. If Nepal’s May deadline fails as well, Christians fear it could be impossible to obtain their own official burial site.

Report from Compass Direct News

Church Building in Israel Set Ablaze

Unidentified arsonist guts bottom floors of Jerusalem ministry center.

ISTANBUL, November 4 (CDN) — An unidentified arsonist in Israel set fire to a Jerusalem church building that has long been a focal point for anti-Christian sentiment in a Jewish ultra-Orthodox-leaning neighborhood, church officials said.

On Friday (Oct. 29) shortly before 1 a.m., someone broke the basement windows of the Jerusalem Alliance Church Ministry Center and set fire to its bottom floors. An area resident noticed the fire and called the fire department, which arrived 20 minutes later and found the church basement engulfed in flames.

Firefighters extinguished the blaze, ventilated the smoke and left after inspecting the rest of the building, said Jack Sara, senior pastor of the church.

Smoke and the noise of the blaze had awakened 10 volunteer workers who were sleeping at the church’s overnight facilities. The volunteers, who were visiting Israel from the United States and Denmark, went to a nearby hospital and were treated for smoke inhalation; they were released several hours later, church leaders said.

The church building sustained approximately $85,000 of smoke and fire damage. The fire largely gutted the basement and destroyed recent renovations.

Sara said he had difficulty understanding how the arsonist could have carried so much hate; whoever set the fire had to know people were inside the church, he said.

“He not only intended to burn a room but to kill people,” Sara said. “Whoever did it intended to kill people.”

According to Sara, fire investigators initially said the fire was accidental. Then they shifted and said the fire was arson, only to change back again to their original claim that it was accidental.

Although the Israeli press reported that investigators had not formally announced their findings, Sara said investigators told him the fire was “very suspicious.” Contrary to some reports, he insisted that there were no candles lit in the basement when the fire broke out.

Sara said his church, which hosts several congregational groups including expatriates and both Arab Christians and Messianic Jews, routinely receives threats. Referring to Orthodox Jews, militant Palestinians and even some Orthodox Christian communities, Sara said he receives hatred “from all sides.”

It is not unheard of for ultra-Orthodox extremists to burn churches or Bibles in Israel. Not far from the ministry center is the Narkiss Street Baptist Church. In 2007, the church was damaged in a fire believed to be set by ultra-Orthodox Jews. The church building had been rebuilt on the site of a church facility destroyed 25 years prior by anti-Christian groups.

Other recent anti-Christian attacks in Israel have included the bombing of a Messianic Jewish pastor’s home that left his teenage son clinging to life, the disruption of religious services by mobs of protestors and assaults on members of groups deemed “missionaries” by far-right, Orthodox Jews.

The Alliance Church building was constructed roughly 100 years ago. Palestine Bible College was founded at the building.

In 1948, after Zionist leaders declared the establishment of the State of Israel, the church opened other buildings in the Old City of Jerusalem to serve Arab Christians hampered from attending religious services by newly established political realities. Since 1967, Sara said, the building has been used for many purposes.

Sara said his church will host a prayer meeting on Saturday (Nov. 6) to ask for protection of the congregation and for a blessing on its enemies.

In a statement provided to the press, Sara said he wanted the church building to be “a beacon of light reflecting God’s love to all people.”

“We will continue to serve the Holy Land residents from this place, proclaiming peace and justice for all human beings, declaring God’s love for all of our neighbors, friends and enemies,” he said.

Report from Compass Direct News